Jasmine Lam

Personal Spiritual Values and Quality of Life: Evidence from Chinese College Students

Values are guiding principles in our life. While some studies found spiritual values to be “healthier,” Sagiv and Schwartz (Eur J Soc Psychol 30:177–198, 2000) showed that people holding non-spiritual values were higher on affective well-being. We examined the predictive power of these two types of values with a longitudinal data set collected from Chinese students mainly in Hong Kong. Structural equation modeling revealed that spiritual values (as well as family income) positively predicted quality of life a year later. Non-spiritual, self-enhancement values, did not show any association. Results suggest that developing spiritual values may promote well-being through enabling individuals to find meaning and purpose in life.

Bidirectional relationship between sleep and optimism with depressive mood as a mediator: A longitudinal study of Chinese working adults ☆

OBJECTIVE Sleep and optimism are important psycho-biological and personality constructs, respectively. However, very little work has examined the causal relationship between them, and none has examined the potential mechanisms operating in the relationship. This study aimed to understand whether sleep quality was a cause or an effect of optimism, and whether depressive mood could explain the relationship. METHOD Internet survey data were collected from 987 Chinese working adults (63.4% female, 92.4% full-time workers, 27.0% married, 90.2% Hong Kong residents, mean age=32.59 at three time-points, spanning about 19 months). Measures included a Chinese attributional style questionnaire, the Pittsburgh Sleep Quality Index, and the Depression Anxiety Stress Scale. RESULTS Cross-sectional analyses revealed moderate correlations among sleep quality, depressive mood, and optimism. Cross-lagged analyses showed a bidirectional causality between optimism and sleep. Path analysis demonstrated that depressive mood fully mediated the influence of optimism on sleep quality, and it partially mediated the influence of sleep quality on optimism. CONCLUSION Optimism improves sleep. Poor sleep makes a pessimist. The effects of sleep quality on optimism could not be fully explained by depressive mood, highlighting the unique role of sleep on optimism. Understanding the mechanisms of the feedback loop of sleep quality, mood, and optimism may provide insights for clinical interventions for individuals presented with mood-related problems.

Predictors and Outcomes of Experiences Deemed Religious: A Longitudinal Investigation

Experiences deemed religious (EDRs) are events that a person regards as religious and/or supernatural. This study considered four such experiences—miraculous healing, glossolalia, unusual joy and peace during meditation or prayer, and prayer answered. We proposed a process model and conducted a longitudinal study to address three main research questions: (a) Who are more likely to have EDRs? (b) What effects would the experiences have on the persons subsequent spiritual and psychological conditions? (c) Are all EDRs alike? Findings suggest that EDRs can be predicted through certain common individual characteristics, such as vertical faith maturity (i.e., intimacy with the divine). However, there are also individual predictors that are EDR-specific. Regarding outcomes, the experience of unusual joy and peace during prayer and meditation heightens vertical faith maturity, motivates more religious practices, predicts better sleep quality at a later time, and perhaps improves quality of life. However, tongue speaking results in no change in any measured outcome variables. Neither does having prayers answered. Surprisingly, being healed from serious physical illness can have negative consequences. Results demonstrate that the EDRs should not be treated as the same when it comes to their antecedents and consequences.

In search of the psychological antecedents and consequences of Christian conversion: A three-year prospective study

Religious conversion is often an overwhelming experience. Although self-reports by some converts about life before and after conversion often contain vivid descriptions of the type and extent of changes, few rigorous empirical studies have documented them. This 3-year longitudinal prospective study aimed to understand the precursors of conversion, and whether this event would result in psychological changes. A logistic regression on 455 non-Christian Chinese (of whom 46 later became Christian converts) showed that neither baseline personality, personal values, social axioms, nor psychological symptoms predicted whether one would be converted during the next three years. However, people who thought that there is one and only one true religion were more likely than others to be converted. We further formed a matched sample of 92 individuals who had been Christians throughout the study, and a matched sample of 92 nonbelievers who remained so throughout the study. Comparison between measures taken at the baseline and end of the study period showed that converted people were transformed not in personality but in symptoms of stress and anxiety, as well as several personal values.

Sleep and optimism: A longitudinal study of bidirectional causal relationship and its mediating and moderating variables in a Chinese student sample

ABSTRACT While both sleep and optimism have been found to be predictive of well-being, few studies have examined their relationship with each other. Neither do we know much about the mediators and moderators of the relationship. This study investigated (1) the causal relationship between sleep quality and optimism in a college student sample, (2) the role of symptoms of depression, anxiety, and stress as mediators, and (3) how circadian preference might moderate the relationship. Internet survey data were collected from 1,684 full-time university students (67.6% female, mean age = 20.9 years, SD = 2.66) at three time-points, spanning about 19 months. Measures included the Attributional Style Questionnaire, the Pittsburgh Sleep Quality Index, the Composite Scale of Morningness, and the Depression Anxiety Stress Scale-21. Moderate correlations were found among sleep quality, depressive mood, stress symptoms, anxiety symptoms, and optimism. Cross-lagged analyses showed a bidirectional effect between optimism and sleep quality. Moreover, path analyses demonstrated that anxiety and stress symptoms partially mediated the influence of optimism on sleep quality, while depressive mood partially mediated the influence of sleep quality on optimism. In support of our hypothesis, sleep quality affects mood symptoms and optimism differently for different circadian preferences. Poor sleep results in depressive mood and thus pessimism in non-morning persons only. In contrast, the aggregated (direct and indirect) effects of optimism on sleep quality were invariant of circadian preference. Taken together, people who are pessimistic generally have more anxious mood and stress symptoms, which adversely affect sleep while morningness seems to have a specific protective effect countering the potential damage poor sleep has on optimism. In conclusion, optimism and sleep quality were both cause and effect of each other. Depressive mood partially explained the effect of sleep quality on optimism, whereas anxiety and stress symptoms were mechanisms bridging optimism to sleep quality. This was the first study examining the complex relationships among sleep quality, optimism, and mood symptoms altogether longitudinally in a student sample. Implications on prevention and intervention for sleep problems and mood disorders are discussed.

Psychometric Evaluation of the Spiritual Transcendence Scale in a Chinese Sample: Is There Factorial Invariance Across Gender, Occupation, and Religion?

ABSTRACT This study investigated the reliability and validity of the widely used 23-item Spiritual Transcendence Scale and tested whether there was factorial invariance of the scale by demographic variables such as gender, occupation, and religion in a large Chinese sample (n = 1,894). Exploratory factor analysis with a random subsample supported the original 3-factor structure (prayer fulfillment, universality, and connectedness) in a revised 16-item scale. Confirmatory factor analysis suggested that a 15-item model provided a good fit to the data of the remaining subsample. The scale had alpha reliabilities ranging from .64 to .92 in the exploratory factor analysis and .60 to .92 in the confirmatory factor analysis. Subsequent factorial invariance tests indicated that the scale was invariant across gender and occupation but not religion. Evidence of construct validity was equivocal. Additional empirical studies should be conducted to evaluate the psychometric properties of the scale in other culturally and religiously diverse settings.

Psychological changes during faith exit: A three-year prospective study.

This prospective study explored psychological changes during faith exit and attempted to identify individual characteristics of believers who would within a 3-year time frame become disengaged from their faith. Data were collected from 632 Chinese Protestant Christians, of whom 188 left their faith within 3 years after the 1st survey. The faith exiters’ subsequent changes in personality, beliefs, and values, if any, were not any different from what were observed among other Christians. The only exceptions were that fate control belief and stimulation value increased more and religiosity social axiom declined more among the exiters than among those who stayed in faith. Latent growth mixture modeling indicated that about half of the faith exiters would initially experience an improvement in psychological symptoms, and the other half a deterioration. Poor quality of life at baseline was a risk factor for increase in psychological symptoms postexit. Besides being more likely to be a university student, the would-be exiters had a beliefs and values profile that was more similar to that of the nonbelievers than of the believers in other studies. However, with the exception of low emotional stability, the Big Five did not predict exit. The findings strongly suggest that changes in beliefs and values might have begun long before the actual faith exit, whereas personality change, if any, might take a long time after the transition. Changes in psychological symptoms after faith exit can be multitrajectory.